During the period of the Counter-Reformation, religious tension manifested even in connection with the ownership of churches. After the publication of the Carolina Resolutio II. in 1734, the taking away of churches was on the rise. This meant, for instance, in thecase of Győr, Pápa, Tata, Léva, Balassagyarmat and Fülek, that the official reason was that these settlements lost their identity as fortresses after the expulsion of the Turks. Even before the 18th century, the city of Léva experienced lots of religious conflicts. The ducal branch of the Esterházy family wanted to control the privileged city by jurisdiction, because of which the relationship between the lordship and the population was tense. Certain religious disagreements also occurred in the debate. The Calvinist Church of Léva was confiscated in 1719, and worship was banned. However, this was renewed, and the preacher of the time was cleared out only in 1739. The church, the school, and the building of the preacher’s house remained under the control of the congregation, they were demolished in 1740. I present these events through a letter written by Sámuel Szilágyi, the Protestant Hungarian agent of Vienna, on 16th July, 1740. From Szilágyi’s letter, it becomes clear that the events that happened in Léva becamenation-wide known. The notorious start of the demolition of the church in Léva wasmost probably initiated by the fall of part of the wobbly fence around the church in May 1740. The fence was restored by the Calvinists. This was considered an innovation by the administrator of Duke Esterházy, called Ferenc Birovszky, who, with a hundred odd of his men, cut the whole fence on 16th of the same month. The bell was tolled by the Calvinists, which was followed by quarrel and even a fight. The Calvinists interpreted this whole event the violation of the imperial decree about their religious freedom. After the incident, they took the opportunity to go into the church, toll the bells and hold a mass, although only singing and praying from a book, and without a preacher. This was no wise step in this extremely tense situation. First, they were interdicted by the judge of the county, and then by the deputy-lieutenant. The Calvinists’ answer was that they sent ambassadors to Vienna, and they were waiting for the imperial reply. The church, the school and the parsonage – together with the belfry – was demolished on 17th June 1740, the bell was taken and everything was confiscated by the men of the administrator. The Calvinist presented the letter of defence of Charles III in vain, even the noble received harsh atrocity and imprisonment. The present study uses archive resources to show what was it – on the local level – that had been behind such an event. Here, it seems that not the priests of the Catholic Church, but the administrator of the Catholic squire was who had initiated the events.